When I was a senior in college I worshiped with some ladies who developed a curriculum for teaching the Bible to little children. Along with it they created several original songs which were designed to help children memorize key events in Bible history. One of the songs was about the plagues, and I will never forget how surreal it was to see the smiling faces of the children as they sang - in very upbeat and bright melodies - about the devastating pestilences that God brought upon Egypt! "Water to blood, frogs, lice, flies!" just doesn't strike fear in the heart when sung to a tune that is as chipper as Barney's "I love you" song!
But those kids learned the plagues - and that was the point. Songs are great tools for the memory; our brains are hard-wired to deeply imprint information that is put to music. This is undoubtedly one of the reason the Lord gave His people the Psalms.
Today's scripture reading combined a narrative account with the plagues (Ex. 7-9) with a musical account, Psalm 105. Commentators sometimes label Psalm 105 as a "historical psalm," or a "psalm of remembrance," along with others like Psalm 78 and 106. Such psalms reviewed the history of Israel as an expression of praise and thanks for God's mighty acts of deliverance. This reflection was designed to motivate Israel to greater obedience, to remember Israel's past failures and avoid them in the future, and to celebrate God's faithfulness to His covenant even when Israel was unfaithful.
In Psalm 105 we are told how to respond to God's works in history:
-"Remember the wondrous works that he has done" (v. 5) - remember
-"Oh give thanks to the Lord" (v. 1) - worship
-"Make known his deeds among the peoples" (v. 1) - proclaim
-"Glory in his holy name; let the hearts of those who seek the Lord rejoice" (v. 3) - celebrate
Wednesday, February 3, 2010
Tuesday, February 2, 2010
Daily Bible Reading - February 2 - The Mark That Matters
Today's reading offered an interesting juxtaposition: the curious and mysterious story about God's anger at Moses due to his failure to circumcise his son, and the final chapter of Paul's letter to the Galatians, a book that focuses on why circumcision is not what counts before God. In the case of Exodus 4, God was so angry that Gershom had not been circumcised he threatened to kill Moses, whereas in Galatians, Paul says those who insist on circumcision teach another gospel (1:8-9), nullify the cross of Christ (2:21; 5:2-4); and are motivated by the thirst for power over others (and the aversion to persecution for the truth - 6:12-13). How do we reconcile these polar opposite viewpoints about circumcision?
It is all a matter of timing. Circumcision was the sign of the covenant God made with Abraham (Gen. 17:9-14). That covenant, made in Genesis 15, and the promise, made in Genesis 12, were sealed by the act of circumcision. For Moses to have neglected this sign with his own son, when he was the one God called in fulfillment of the promise to Abraham to lead the people out of Egypt, was a blatant disregard for the covenant purposes of God, which explains why God was so angry.
But circumcision was always the means to a greater purpose, as was the entire Law. The Law was to lead us to Christ, the ultimate blessing of the promise to Abraham, and once Christ came, the Law (including circumcision) had achieved its purpose. Something great led to something infinitely greater. To continue to insist on observance of the Law and its most intimate statute as the true means of fellowship with God was to deny the sufficiency and meaning of Christ's death, which is why Paul was so appalled that the Galatians would succumb to the influence of the Judaizers.
Instead, there was only one mark that counted for Paul. "From now on let no one cause me trouble, for I bear on my body the marks of Jesus" (Gal. 6:17). The true mark that designates us as one of God's people is the mark of Christ-likeness, which Paul bore in a very literal way in the scars that he gained from suffering for Christ. As he explained to the Corinthians, he was "always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh" (2 Cor. 4:10-11).
Christ is the only mark that matters.
It is all a matter of timing. Circumcision was the sign of the covenant God made with Abraham (Gen. 17:9-14). That covenant, made in Genesis 15, and the promise, made in Genesis 12, were sealed by the act of circumcision. For Moses to have neglected this sign with his own son, when he was the one God called in fulfillment of the promise to Abraham to lead the people out of Egypt, was a blatant disregard for the covenant purposes of God, which explains why God was so angry.
But circumcision was always the means to a greater purpose, as was the entire Law. The Law was to lead us to Christ, the ultimate blessing of the promise to Abraham, and once Christ came, the Law (including circumcision) had achieved its purpose. Something great led to something infinitely greater. To continue to insist on observance of the Law and its most intimate statute as the true means of fellowship with God was to deny the sufficiency and meaning of Christ's death, which is why Paul was so appalled that the Galatians would succumb to the influence of the Judaizers.
Instead, there was only one mark that counted for Paul. "From now on let no one cause me trouble, for I bear on my body the marks of Jesus" (Gal. 6:17). The true mark that designates us as one of God's people is the mark of Christ-likeness, which Paul bore in a very literal way in the scars that he gained from suffering for Christ. As he explained to the Corinthians, he was "always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh" (2 Cor. 4:10-11).
Christ is the only mark that matters.
Monday, February 1, 2010
Daily Bible Reading - February 1 - Stand Firm in Freedom
The opening chapters of Exodus paint a grim picture of Israel's plight under the oppressive hand of Pharaoh. Concerned about the impact of Israel's exponentially exploding population on Egypt's national security, Pharaoh imposed three increasingly severe measures: he afflicted the Hebrew slaves with heavy burdens (Ex. 1:8-14); he ordered nurses to kill male Hebrew babies at birth (1:15-21); and then he ordered the blatant murder of all Israelite boys by anyone in Egypt (1:22). Not only did these measures prove futile, but by Exodus 12-13 Egypt will pay the price of divine justice for this brutality.
It is almost unimaginable that a group of people who suffered so much would ever desire to return to such harsh conditions, but that is exactly what happened in Exodus 14. Obstructed by the Red Sea in front of them and hemmed in by Pharaoh's chariots behind them, the panic-stricken Israelites cried out: "Is it because there are no graves in Egypt that you have taken us away to die in the wilderness? What have you done to us in bringing us out of Egypt? Is not this what we said to you in Egypt: 'Leave us alone that we may serve the Egyptians'? For it would have been better for us to serve the Egyptians than to die in the wilderness" (Ex. 14:11-12).
Freedom isn't easy. There is a perverse sense of security and stability under an orderly regimen, even if that regimen is cruel and unyielding. Combine that with the uncertainty of the unknown life of freedom, and it is easier to understand why Israel wanted to go back to the familiar routine of the taskmasters.
The New Testament portion of today's reading is Galatians 5, which begins, "For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery" (5:1). The Galatians were Gentiles (4:8) whose faith in Christ and the gospel was being subverted by Judaizers, those insisting that God's promises and covenant came through the Law of Moses and not simply through Christ. In Paul's eyes, that would be like going back to Egypt, returning to slavery, and he admonished the Galatians to stand firm in their freedom.
Perhaps a sense of stability lured the Galatians to embrace the yoke of the Law. Perhaps they were afraid of the persecution that would come from the Judaizers if they did not become Law-keepers (a fear which Paul says motivated the Judaizers themselves - 6:12). But whatever the reason, the Galatians were discovering the same truth as Israel did centuries earlier - freedom isn't easy.
The road of freedom is a tough one for for us as well, but like Israel and the Galatians, we must never forget that the road of freedom-bumpy though it may be-leads to the promised land.
It is almost unimaginable that a group of people who suffered so much would ever desire to return to such harsh conditions, but that is exactly what happened in Exodus 14. Obstructed by the Red Sea in front of them and hemmed in by Pharaoh's chariots behind them, the panic-stricken Israelites cried out: "Is it because there are no graves in Egypt that you have taken us away to die in the wilderness? What have you done to us in bringing us out of Egypt? Is not this what we said to you in Egypt: 'Leave us alone that we may serve the Egyptians'? For it would have been better for us to serve the Egyptians than to die in the wilderness" (Ex. 14:11-12).
Freedom isn't easy. There is a perverse sense of security and stability under an orderly regimen, even if that regimen is cruel and unyielding. Combine that with the uncertainty of the unknown life of freedom, and it is easier to understand why Israel wanted to go back to the familiar routine of the taskmasters.
The New Testament portion of today's reading is Galatians 5, which begins, "For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery" (5:1). The Galatians were Gentiles (4:8) whose faith in Christ and the gospel was being subverted by Judaizers, those insisting that God's promises and covenant came through the Law of Moses and not simply through Christ. In Paul's eyes, that would be like going back to Egypt, returning to slavery, and he admonished the Galatians to stand firm in their freedom.
Perhaps a sense of stability lured the Galatians to embrace the yoke of the Law. Perhaps they were afraid of the persecution that would come from the Judaizers if they did not become Law-keepers (a fear which Paul says motivated the Judaizers themselves - 6:12). But whatever the reason, the Galatians were discovering the same truth as Israel did centuries earlier - freedom isn't easy.
The road of freedom is a tough one for for us as well, but like Israel and the Galatians, we must never forget that the road of freedom-bumpy though it may be-leads to the promised land.
Friday, January 29, 2010
Daily Bible Reading - January 29 - The Comfort and Kindness of Forgiveness
Not only did Jacob's passing lead to the mourning that is customary for the loss of a loved one, it also created fear in the hearts of his sons. Concerned that Joseph only forgave them on Jacob's behalf, the sons of Jacob feared that after his passing Joseph would reveal his true colors and pay them back for all the evil they did to him. So, the brothers went to Joseph and told him that their father's dying wish was for Joseph to continue to show forgiveness to them. Whether Jacob actually said this or not is never explained, but what is clear is that such a dramatic plea was unnecessary.
1) Forgiveness begins with the recognition that there is a God, and it ain't me. "Am I in the place of God?" Joseph asked. Vengeance belongs to God (Rom. 12:19), not to us. Further, as Joseph pointed out, the actions of his brother were evil toward him, but from God's perspective, they led to the salvation of Israel. We can never truly forgive others until we see things from a God-centered rather than self-centered point of view.
2) Forgiveness should comfort the offender. Forgiveness is not just about a sense of vindication for the offended - it is also about the restoration of the offender. Joseph did not want his brothers to be afraid, and to make sure of this he "comforted them and spoke kindly to them." When someone is broken enough to ask forgiveness, they are also fragile enough for the Devil to wound, to crush their spirit. That vulnerability is dangerous, and so that the Devil cannot exploit it for his purposes, the one who was offended must work to reassure the offender of God's grace. Paul told the Corinthians to forgive someone who had caused him pain so that he would not be "overwhelmed by excessive sorrow. So I beg you to reaffirm your love for him...What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ, so that we would not be outwitted by Satan; for we are not ignorant of his designs" (2 Cor. 2:7-11).
3) Forgiveness should bear fruits worthy of forgiveness. Not only did Joseph speak kindly, he acted kindly, fulfilling his promise: "I will provide for you and your little ones." True forgiveness seeks to treat the offender as if the offense had never taken place, and indeed to treat them even better than before the offense occurred. This is how God forgives us.
But Joseph said to them, "Do not fear, for am I in the place of God? As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today. So do not fear; I will provide for you and your little ones." Thus he comforted them and spoke kindly to them. (Gen. 50:19-21)Joseph was a tenderhearted man, and as the text repeatedly notes, he was often moved to tears (50:17; cf. 42:24; 45:1-2). Reflective of such a spirit is the way Joseph forgave his brothers. In 50:19-21 I see several great lessons:
1) Forgiveness begins with the recognition that there is a God, and it ain't me. "Am I in the place of God?" Joseph asked. Vengeance belongs to God (Rom. 12:19), not to us. Further, as Joseph pointed out, the actions of his brother were evil toward him, but from God's perspective, they led to the salvation of Israel. We can never truly forgive others until we see things from a God-centered rather than self-centered point of view.
2) Forgiveness should comfort the offender. Forgiveness is not just about a sense of vindication for the offended - it is also about the restoration of the offender. Joseph did not want his brothers to be afraid, and to make sure of this he "comforted them and spoke kindly to them." When someone is broken enough to ask forgiveness, they are also fragile enough for the Devil to wound, to crush their spirit. That vulnerability is dangerous, and so that the Devil cannot exploit it for his purposes, the one who was offended must work to reassure the offender of God's grace. Paul told the Corinthians to forgive someone who had caused him pain so that he would not be "overwhelmed by excessive sorrow. So I beg you to reaffirm your love for him...What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ, so that we would not be outwitted by Satan; for we are not ignorant of his designs" (2 Cor. 2:7-11).
3) Forgiveness should bear fruits worthy of forgiveness. Not only did Joseph speak kindly, he acted kindly, fulfilling his promise: "I will provide for you and your little ones." True forgiveness seeks to treat the offender as if the offense had never taken place, and indeed to treat them even better than before the offense occurred. This is how God forgives us.
But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. (Eph. 2:4-7)God forgave us "so that...he might show the immeasurable riches of his grace in kindness toward us"! He is the ultimate "show off!" And what He desires to show off is just how giving and kind He is, to people who in no way deserve reprieve, much less riches.
Daily Bible Reading - January 28 - For You I Wait All the Day Long
(Sorry this is going up so late-just got back from a whirlwind trip up to see my Granny).
Today's reading describes the settlement of Jacob and his family in the land of Goshen, and the blessing that he and his son Joseph were to Egypt (Gen. 47-48). One detail I had not thought about before was the note in 47:28 that Jacob lived in Egypt seventeen years. Jacob and Joseph were able to enjoy many years together after all that time apart. What a blessing it must have been!
Joseph is a great example of the virtue described in today's reading from the psalms - waiting on the Lord. Psalm 25:5 says:
Most of us will never go through anything approaching the trials of Joseph, or those of David (who wrote Psalm 25). But all of us go through challenges that require steadfastness, the determination to wait on God and trust His way rather than to rashly pursue our own goals by our own methods. David and Joseph could wait because they trusted God - "You ARE the God of my salvation." And our patience in waiting will always correspond to the depth of our trusting.
Today's reading describes the settlement of Jacob and his family in the land of Goshen, and the blessing that he and his son Joseph were to Egypt (Gen. 47-48). One detail I had not thought about before was the note in 47:28 that Jacob lived in Egypt seventeen years. Jacob and Joseph were able to enjoy many years together after all that time apart. What a blessing it must have been!
Joseph is a great example of the virtue described in today's reading from the psalms - waiting on the Lord. Psalm 25:5 says:
Lead me in your truth and teach me,Joseph waited many long days and nights, but even though his fellow prisoners forgot about him (Gen. 40:23), God never did. Joseph waited, God acted, and he was blessed.
for you are the God of my salvation;
for you I wait all the day long.
Most of us will never go through anything approaching the trials of Joseph, or those of David (who wrote Psalm 25). But all of us go through challenges that require steadfastness, the determination to wait on God and trust His way rather than to rashly pursue our own goals by our own methods. David and Joseph could wait because they trusted God - "You ARE the God of my salvation." And our patience in waiting will always correspond to the depth of our trusting.
Wednesday, January 27, 2010
Daily Bible Reading - January 27 - A Good While
Several years ago when I lived in Chicagoland I went to see Joseph and the Amazing Technicolor Dreamcoat with some friends. There were some aspects of the show I really liked (great music, great performance by Donny Osmond), but there were some features of the show I found irritating (the name of God is never, ever mentioned!). I guess it was about what I expected from a Broadway version of a Bible story.
However, there was one scene I really enjoyed - the reunion of Joseph and Jacob. The thing I liked most about the way it was done was the bare simplicity of the moment. There was no dialogue, no music. Just a long embrace.
It is hard not to get a lump in the throat when you read Genesis 46:29 - "[Joseph] presented himself to [Jacob] and fell on his neck and wept on his neck a good while." The understated emotion of the text is powerful. For years (at least 19 years, compare 39:2 with 41:46 and 45:6), Jacob believed his favored son was the victim of a grisly attack by wild animals. And for as many years Joseph wondered about his father's well-being. After two decades of grief and worry, father and son were back together.
This account is also evocative of other father-son stories in Scripture. Think of David's relationship with Absalom, in which David refused to immediately embrace his son after his return from exile. What role did that play in Absalom's subsequent rebellion? Or, on the other hand, think about the Parable of the Prodigal and the eager embrace of the father who welcomed the wasteful son back home.
But most of all, the story of Jacob and Joseph makes me think of the scene in Revelation 21, where the heavenly Father comes down to the new heavens and earth to be with His people. "He will wipe away every tear from their eyes" (Rev. 21:4). How great it will be to rest in the embrace of our Father "a good while."
However, there was one scene I really enjoyed - the reunion of Joseph and Jacob. The thing I liked most about the way it was done was the bare simplicity of the moment. There was no dialogue, no music. Just a long embrace.
It is hard not to get a lump in the throat when you read Genesis 46:29 - "[Joseph] presented himself to [Jacob] and fell on his neck and wept on his neck a good while." The understated emotion of the text is powerful. For years (at least 19 years, compare 39:2 with 41:46 and 45:6), Jacob believed his favored son was the victim of a grisly attack by wild animals. And for as many years Joseph wondered about his father's well-being. After two decades of grief and worry, father and son were back together.
This account is also evocative of other father-son stories in Scripture. Think of David's relationship with Absalom, in which David refused to immediately embrace his son after his return from exile. What role did that play in Absalom's subsequent rebellion? Or, on the other hand, think about the Parable of the Prodigal and the eager embrace of the father who welcomed the wasteful son back home.
But most of all, the story of Jacob and Joseph makes me think of the scene in Revelation 21, where the heavenly Father comes down to the new heavens and earth to be with His people. "He will wipe away every tear from their eyes" (Rev. 21:4). How great it will be to rest in the embrace of our Father "a good while."
Daily Bible Reading - January 26 - Judah's Transformation
Today's Bible reading (or yesterday's, depending on when you read this!) contains the third of three speeches by Judah in Genesis. The first was in Gen. 37, when he pointed out that murdering Joseph would not be profitable, and that he should be sold into slavery for a price instead. The second was in Gen. 38, the squalid account where Judah tried to get out of giving a third son to Tamar to provide her with an heir. Judah's speech there at first consisted of a demand for Tamar to be executed for prostitution - until he realized that he was one of her customers! That led him to confess, "She is more righteous than I." Progress!
The third and most moving statement of Judah's is in Gen. 44. It is in that text that Judah begged Joseph to spare Benjamin from servitude, and to allow him to take his place instead. It was a speech that deeply moved Joseph, and which demonstrated tremendous transformation in the character of Judah.
The stories of the patriarchs are tough for me to read sometimes because the men were so deeply flawed. Reuben slept with one of his father's concubines. Levi and Simeon brutally massacred the people of Shechem. And Judah tried to defraud Tamar. But the stories are also encouraging, because they show how God can change deeply flawed people, which means a lot to a deeply flawed person like me.
The third and most moving statement of Judah's is in Gen. 44. It is in that text that Judah begged Joseph to spare Benjamin from servitude, and to allow him to take his place instead. It was a speech that deeply moved Joseph, and which demonstrated tremendous transformation in the character of Judah.
The stories of the patriarchs are tough for me to read sometimes because the men were so deeply flawed. Reuben slept with one of his father's concubines. Levi and Simeon brutally massacred the people of Shechem. And Judah tried to defraud Tamar. But the stories are also encouraging, because they show how God can change deeply flawed people, which means a lot to a deeply flawed person like me.
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